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[Entered as second-class matter October 13 1904 at the Post-office in

Mountain View, Cal., under the Act of Congress of March 3, 1879]

No. 72

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Mountain View, Cal., April, 1913

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5 Cts.

Pacific Press Publishing Association

THE MEDIATION

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A Twenty-Page Monthly Journal

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The Mediation of Christ

Second Quarter, 1913

LESSON I—The Man of Sin in the Temple of God

APRIL 5, 1913

Questions

what exhortation did the apostle Paul in-

dicate that the second advent of Christ was not im-

pending in his day? 2 Thess. 2: 1, 2.

Against what danger did he warn the people ?

Verse 3, first clause.

What would precede the day of the Lord? Same

verse, next clause.

Who would be revealed ? What other name is

given to him? Last clause.

To whom was this same name applied ? John

17 : 12. Note

What spirit does the man of sin reveal? To what

extent ? 2 Thess. 2 : 4, first clause.

Where does he exercise his assumed authority

Next clause.

Whose place does he take ? Last clause. Note 2.

What shows that the apostle Paul had given

verbal instruction concerning this matter? Verse 5.

10.

What therefore did his readers understand?

Verse 6.

11.

What shows that the principles of the apostasy

had already taken root? Verse 7, first part.

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SABBATH-SCHOOL LESSON QUARTERLY

12.

What restrained its full manifestation ? Same

verse, last part. Note 3.

13.

What other mystery is mentioned in the Scrip-

tures ? 1 Tim. 3 : 16.

14.

How long would this lawless one be permitted

to continue his work? When and how would he be

destroyed ? 2 Thess. 2 : 8.

15.

What marks the close alliance between the man

of sin and Satan ? Verse 9.

16.

To what extent does he carry his deceptions?

Verse 10, first part.

17.

What opens the way for the success of these de-

ceptions ? Same verse, last part. Note 4.

Notes

" These words [" the son of perdition"] are used as a name

in one other place of the New Testament, and are applied not to

an infidel power, but to a Christian apostle, Judas. John 17:12.

They may therefore be fitly applied to a Christian bishop, a suc-

cessor of the apostles, if he betrays Christ. And if the bishop of

Rome be unfaithful to the trust he has received from Christ, they

may well be applied to

him."—Bishop Wordsworth.

"It has been said, indeed, that this description in verse 4

is not fulfilled in the papacy, and represents a degree of pride and

blasphemy far beyond what can be imputed to it This objection

has arisen in a great measure from non-attention to the words of

the original. They do not import that the 'man of sin' exalts

himself

above

[as in the Authorized Version] every one that

is called God, but that he exalts himself exceedingly

against

[as

in the Revised Version] every one that is so called."—

Bishop

Wordsworth.

"That Paul's 'mystery of iniquity,' as described in 2 Thess.

2:7, has its counterpart in the Church of Rome, no man of candid

mind, who has carefully examined the subject, can easily doubt.

Such was the impression made by that account on the mind of the

great Sir Matthew Hale, no mean judge of evidence, that he used

to say that if the apostolic description were inserted in the public

Hue and Cry

[an English police bulletin describing criminals and

calling for their arrest], any constable in the realm would be war-

ranted in seizing, wherever he found him, the bishop of Rome as

SABBATH-SCHOOL LESSON QUARTERLY

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the head of that 'mystery of iniquity.'

"—"The Two Babylons,"

Hislop, page 4.

4. In many of the prophecies symbols are employed, but here

the predictions are expressed in plain and literal language. While

it is evident that papal Rome is the subject of the prophecy, it is

equally evident that it is papal Rome as an ecclesiastical power,

rather than as a political power. There is to be "a falling

away"; divine honors are to be paid to the "man of sin"; he will

be enthroned "in the temple of God"; he is the revelation of

the "mystery of iniquity." These expressions, taken together with

the general trend of the prophecy, warrant us in expecting that

a counterfeit church would arise which would substitute a false

worship for the true, and exalt a man to take the place of God as

revealed in Christ. This literal prophecy, standing between the

symbolic prophecies of Daniel and John, points out so clearly the

false system which they more fully describe, that there need be no

difficulty in correctly applying them.

LESSON II — Ancient and Modern Babylon

APRIL 12, 1913

GENERAL NOTE.- The purpose of this lesson is to show that

ancient Babylon is a type of modern Babylon, the papacy, and that

therefore the history of ancient Babylon, as it is recorded in the

Scriptures, is a prophetic history which will find its counterpart in

a general way in modern Babylon, the Church of Rome. After

the relation between the two Babylons has been thus established,

the history of ancient Babylon will be a decided help in arriving

at a correct interpretation of some of the prophecies which deal

with the rise and work of the papacy. It is significant that al-

though the first three of the four universal kingdoms are desig-

nated by their historical names in the Scriptures, the name

Rome

is never applied to the fourth kingdom. The explanation seems to

be that the political kingdoms which followed ancient Babylon

were, so far as the prophecies are concerned, regarded simply as his-

torical links which connect ancient Babylon with modern Babylon.

Questions

1. How did Nebuchadnezzar designate the great uni-

versal kingdom over which he ruled? Dan. 4: 30.

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SABBATH-SCHOOL LESSON QUARTERLY

What was one of the symbolic representations

shown to the apostle John? Rev. 17 : 3. Note 1.

What name was written upon the forehead of

the woman upon the scarlet-colored beast ? Verse 5.

Note 2.

How extensive was the rule of ancient Babylon ?

Jer. 27 : 6-8.

What indicates that the kingdom of modern Baby-

lon was equally extensive ? Rev. 17 : 15. Compare

Jer. 51: 13.

How is the idolatrous worship of ancient Babylon

indicated? Jer. 50 : 35, 38.

What expression shows that in this respect mod-

ern Babylon is the true successor of ancient Babylon?

Rev. 17: 5, last part. Note 3.

What effect did the wine of ancient Babylon have

upon the nations who drank of it ? Jer. 51: 7.

What effect does the wine of modern Babylon have

upon the nations who drink of it? Rev. 17 : 2. Com-

pare Rev. 14 : 8.

10.

What cup is mentioned in connection with an-

cient Babylon? Jer. 51: 7, first clause.

11.

What cup is mentioned in connection with mod-

ern Babylon ? Rev. 17 : 4.

12.

What proclamation showed the persecuting char-

acter of ancient Babylon? Dan. 3 : 4-6.

13.

What proves that modern Babylon is a perse-

cuting power ? Rev. 17 : 6. Note 4.

14.

What does the woman upon the scarlet-colored

beast represent ? Verse 18. Note 5.

15.

What idea is associated with both the "man of

SABBATH-SCHOOL LESSON QUARTERLY



sin" and modern Babylon?

Ans.—Mystery.

2 Thess.

2 : 7 ; Rev. 17 : 5. Note 6.

16.

In what language was the utter overthrow of

Babylon foretold? Jer. 51: 59-64.

17.

In what similar language is the final destruction

of modern Babylon foretold? Rev. 18: 21.

Notes

A woman is used in prophecy as a symbol of the church —

a pure woman, of the true church; and a corrupt woman, of an

apostate church. See 2 Cor. 11:2; and Ezekiel 16 and 23. In this

instance, the woman riding, upon the beast with seven heads and

ten horns represents the apostate Church of Rome exercising a con-

trolling influence in the Roman state.

"Her name Mystery' can imply no less than that she deal-

eth in `mysteries'; her religion is a mystery,' a mystery of in-

iquity'; and she herself is mystically and spiritually Babylon the

great.' But the title of 'mystery' is in no respect proper to an-

cient Rome, more than any other city; and neither is there any

mystery in substituting one heathen, idolatrous, and persecuting

city for another; but it is indeed a mystery that a Christian city,

professing and boasting herself to be the city of God, should prove

another Babylon in idolatry and cruelty to the people of God.

She glories in the name 'Roman Catholic,' and well therefore

may she be called 'Babylon the great.' She affects the style and

title of our holy mother the church,' but she is in truth the

mother of fornications and abominations of the earth.' Neither

can this character with any propriety be applied to ancient Rome;

for she was rather a learner of foreign superstitions than the

mistress of idolatry to other nations."—"Newton

on the Proph-

ecies," pages 641, 642.

"The protest of the Reformers . . . was against the prin-

ciple of Catholicism, which is idolatry, or the substitution of

material and created things for Christ. For whether it is the

mediation of the virgin and saints, or a trust in the guidance of

the priesthood and in the spiritual efficacy of the sacraments ad-

ministered by them, or a belief in the virtue of holy water, holy

oil, images, crucifixes, relies, and other material symbols and

ritual acts, they one and all combine to take the place of Christ

to the sinner, and keep him from going to Him for life."—"

The

False Christ," Gamier, page 140.

"The holy synod enjoins on all bishops, and others sustaining

the office and charge of teaching, that, according to the usage of

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SABBATH-SCHOOL LESSON QUARTERLY

the Catholic and Apostolic Church, received from the primitive

times of the Christian religion, and according to the consent of

the holy fathers, and to the decrees of sacred councils, they es-

pecially instruct

—

the faithful diligently touching the intercession

and invocation of saints; the honor paid to relics; and the lawful

use of images: teaching them, that the saints, who reign together

with Christ, offer up their own prayers to God for men; that it is

good and useful suppliantly to invoke them, and to resort to their

prayers, aid, and help, for obtaining benefits from God, through

His Son, Jesus Christ our Lord, who alone is our Redeemer and

Saviour; but that they think impiously, who deny that the saints,

who enjoy eternal happiness in heaven, are to be invoked; or who

assert either that they do not pray for men; or;

'that the invoca-

tion of them to pray for each of us even in particular, is idolatry;

or, that it is repugnant to the word of God; and is opposed to the

honor of the one Mediator between God and men, Christ Jesus."

—Council of Trent, twenty-fifth session, December, 1563.

"This representative principle, on which the image-worshiper

of the popish church founds his justification, pervaded the whole

system of the pagan worship. It was this which led the world

astray at' first, and covered the earth with a race of deities of the

most revolting character. Whether it was the heavenly bodies, as

in Chaldea, or a class of demigods, as in Greece and Rome, it was

the great First Cause that Was professedly adored through these

symbolizations and substitutes. The vulgar, perhaps, failed to

grasp this distinction, or steadily to keep it before them, just

as the mass of worshipers in the Roman Catholic Church fail prac-

tically to apprehend the difference between praying to and praying

before, or rather beyond, the image. But such was the system,

and that system the Bible denounced as idolatry; and the same

system stands equally condemned when found in a popish cathe-

dral as when found4n a papan temple."—"The

Papacy," Wylie,

pages 356, 357.

4. " The church has persecuted. Only a tyro in church history

will deny that. The Apologists in the days of Roman imperial dom-

ination inveighed against persecution, and with Tertullian declared

that 'it was no part of religion to persecute religion.' But after

the days of Constantine, and under the reign of that first Christian

emperor, the attitude of Christians underwent a change, and per-

secution of pagans took place in many places in the empire. One

hundred fifty years after Constantine, the Donatists were perse-

cuted, and sometimes put to death. Against these extreme meas-

ures St. Augustine raised his voice; but lie was willing that they

should be despoiled of their churches and of their goods. Protes-

tants were persecuted in France and Spain with the full approval

SAB B. VTII-SCHOOL LESSON QUA RTE ,Y



of the church authorities. We have always defended the per-

secutions of the Huguenots, and the Spanish Inquisition. Wher-

ever and whenever there is honest Catholicity, there will be a

clear distinction drawn between truth and error, and Catholicity

and all forms of heresy. When she thinks it good to use physical

force, she will use it. . . . But will the Catholic Churc.h give

bond that she will not persecute at all? Will she guarantee ab-

solute freedom and equality of all churches and all faiths'? The

Catholic Church gives no bonds for her good behavior. . . . She

has countenanced violence

when more humane measures would have

been of more avail. Her children and her clergy have often been

carried away by popular passion. But she gives no bonds that

such things shall ,not occur

again."—"The Western Watchman,"

Roman Catholic, December 24, 1908.

In only one instance has a church borne the name of a city.

The Roman Catholic Church and the Church of Rome are the titles

everywhere applied to that apostate church represented by the

woman sitting upon the scarlet-colored beast.

"Now, as the Babylon of the Apocalypse is characterized

by the name of 'Mystery,' so the grand distinguishing feature of

the ancient Babylonian system was the Chaldean 'mysteries,' that

formed so essential a part of that system. And to these mysteries,

the very language of the Hebrew prophet, symbolical though of

course it is, distinctly alludes, when he speaks of Babylon as a

golden cup.' To drink of 'mysterious beverages,' says Salverte,

was indispensable on the part of all who sought initiation in these

mysteries. . . . Their primary object was to introduce privately,

by little and little, under the seal of secrecy and the sanction of an

oath, what it would not have been safe all at once and openly to

propound."—"

The Two Babylans," Hislop, pages 4, 5.

LESSON HI —The Sanctuary in Prophecy

APRIL 19, 1913

Questions

1. What great question is dealt with in the vision

of the eighth chapter of Daniel ?

Ans.—

The sanctuary.

Dan. 8 : 13. Note 1.

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SABBATH-SCHOOL LESSON QUARTERLY

What statement shows that this sanctuary is not

the earthly temple ? Verse 14. Note 2.

To what time does the vision especially pertain ?

Verses 17, 19. Note 3.

At what time was this vision given to Daniel?

Verse 1.

With what kingdom does the vision commence?

Verses 3, 20. Note 4.

What is the next kingdom mentioned in the vi-

sion? Compare verse 5, first clause, and -verse 21, first

clause.

What striking feature of the goat is mentioned ?

Verse 5, last clause.

Who is represented by this horn? Verse 21, last

clause.

When the kingdom was at the height of its power,

what happened to this horn? Verse 8, first part.

10.

What came up in place of the notable horn ?

Same verse, last part.

11.

What did these four -horns represent? Verse

22. Note 5.

12.

What came out of one of these four horns?

Verse 9. Note 6.

13.

How was this little horn interpreted to the

prophet? Verse 23. Note 7.

14.

How is the poWer of this little horn described ?

Verse 10.

15.

How is this symbolic picture explained in the

interpretation of the vision? Verse 24.

16.

To what extent did this little horn carry its self-

exaltation ? Verse 11. Note 8.

SABBATH-SCHOOL LESSON QUARTERLY



Notes

In order that this power may be definitely located both

chronologically and geographically, its place in the history of

the world is plainly shown. It would arise toward the end of

the kingdom of Greece in its fourfold period; and from the

standpoint of this prophecy, it would sustain such a relation

to this last kingdom that it might properly be said to come

forth out of one of these four divisions of that kingdom.

At the end of twenty-three hundred prophetic days, or

literal years, the sanctuary of this prophecy would still be in

existence. As the earthly sanctuary was destroyed in the cap-

ture of Jerusalem,

A. D.

70, the sanctuary of this prophecy could

not be the earthly sanctuary, as this long period of time would

extend many centuries this side of the fall of Jerusalem.

The close of this period comes at the end of twenty-three

hundred years from its commencement in the time of the king-

dom of Medo-Persia, the first kingdom of the vision. At the ex-

piration of this period the time set for the limit of the treading

down of the sanctuary and of the host will be reached, and the

heavenly sanctuary will be cleansed. As these events are among

the principal subjects of the vision, it is declared that "the

vision belongeth to the time of the end."

This vision appeared to Daniel "in the third year of the

reign of king Belshazzar," B. c. 533, the very year in which Baby-

lon fell and the sovereignty of the world passed to Medo-Persia.

This was only two years before the expiration of the seventy years

of the Babylonish captivity, and the issuing of the first part of

the threefold decree for the restoration of Jerusalem and the

temple service, after they had been laid waste by ancient Babylon.

"By the 'first king,' Alexander the Great is specially meant,

as all commentators are agreed. His remarkable though brief

career of conquest of the Medo-Persian power, is one of the most

extraordinary and striking facts of history. But the common dy-

nastic meaning of 'king' in Daniel is not even here to be wholly

excluded. After Alexander's death, his brother, and then his son,'

succeeded him in Macedonia; but their rule was not acknowledged

over the•empire. Various other aspirants, each in his own province,

endeavored to attain to power. With the murder of both brother

and son, which was accomplished within ten or twelve years from

Alexander's death, the dynasty of Alexander was extirpated. And

after another ten years of confusion and rivalry between various

competitors for power, a formal division of the empire was at last

made amongst four. In the west, the kingdom of Macedon was

assigned to Cassander and his successors; Thrace in the north to

Lysimachus; Syria in the east, with Babylon, to Seleucus; and in

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SABBATH-SCHOOL LJES:A)N QUARTERLY

the south, Egypt, with the neighboring region of Arabia and Pal-

estine, to Ptolemy."-•—"Daniel

and the Revelation," Joseph Tan-

ner, pages 510, 511.

In the dream of Nebuchadnezzar, recorded in the second

chapter of Daniel, the power which succeeded Greece was Rome.

In the vision recorded in the seventh chapter of Daniel, the power

which succeeded Greece was Rome. It is therefore highly probable

that the power which succeeds Greece in this vision, and which, as

compared with Medo-Persia and Greece, "waxed exceeding great,"

is Rome. Furthermore, the specifications of the symbol employed,

demand this interpretation. But the fact that the power symbolized

by the little horn is represented as treading down the people of

God and the sanctuary during a period far beyond the existence

of the political empire of Rome, shows that both pagan and papal

Rome are included under this one symbol.

It is evident that the "king of fierce c

ountenance" in this

vision is the same as the "nation of fierce countenance" (Deut.

28:50) which was to destroy the Jews and their city in a terrible

siege. This is additional evidence that the little horn represents

Rome.

The one who in verse 11 is called "the prince of the host"

is in the interpretation of the vision called "the Prince of

princes." Verse 25. This can be none other than Christ Him-

self. The same expression, "prince of the host," is used in

Joshua 5:14, R.V., when the Son of God met Joshua and gave him

instruction concerning the capture of Jericho.

LESSON IV — The Sancticary in Prophecy (Continued)

APRIL 26, 1913

Questions

What did the little horn of Daniel 8 do with

the truth? To what extent did it carry out its plans7

Dan. 8: 12. Note 1.

In what warfare against God's people and sanc-

tuary did ancient Babylon engage? Dan. 1: 1, 2.

What prophecy deals with a parallel experience in

SA 13 T I 1-SC I 1001, LESSON QUART ERI .1"



the career of modern Babylon, or the papacy ? ' Dan.

7 : 8, 21.

What was this power to do ? Verse 25.

What inquiry was overheard by the prophet Dan-

iel in the vision of the eighth chapter ? Dan. 8 : 13.

Note 2.

What reply was given? Verse 14. Note 3.

What assurance was given concerning the cer-

tainty of the vision? Verse 26, first part.

What was Daniel told to do with the vision?

Why ? Same verse, last part.

What effect did this vision have upon the prophet?

Verse 27, first part.

10.

Was the vision understood? Same verse, last

part.

11.

Yet what command had been given to the angel

Gabriel? Verse 16.

12.

Then for what must we look in the further vi-

sions of Daniel?

Ans.:—

For a further explanation of

the vision.

Notes

1. The perversion of the truth by the papacy has been well

described in these words:

" Popery has a god of its own — him, even, whom the canon

law calls the 'Lord our God.' It has a savior of its own — the

church, to wit. It has a sacrifice of its own — the mass. It has

a mediator of its own — the priesthood. It has a sanctifier of its

own — the sacrament. It has a justification of its own — that

even of infused righteousness. It has a pardon of its own — the

pardon of the confessional. And it has in the heavens an in-

fallible, all-prevailing advocate unknown to the gospel — the

mother of God.' It thus presents to the world a spiritual and

saving apparatus for the salvation of men, and yet it neither

sanctifies nor saves any one. It looks like a church; it professes

to have all that a church ought to have; and yet, it is not a

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SABBATH-SCHOOL LESSON QUARTERLY

church. It is a grand deception --` the all-deceivableness of un-

righteousness.' "—"

The Papacy Is the Antichrist," Rev. J. A.

Wylie, LL. D., pages 88, 89.

In the words "how long," the terminus of the period, and

not the duration, is emphasized. The Hebrew words might prop-

erly be rendered "till when." This corresponds with the word

"until" in Dan. 7:25.

In answering the question, "How long," or "Till when," the

word "unto" is used rather than "during." This shows that

the purpose of the question in verse 13 is to learn the termination

of the period rather than its duration.

In some interpretations of this prophecy, an attempt, has

been made to cast doubt upon the genuineness of the reading

"two thousand and three hundred," the claim being made that

some manuscripts read "twenty-two hundred," and some " twenty-

f our hundred." It is further asserted that there are just half as

many days as there are evenings and mornings, since an evening

and a morning are required to make one day; and then these days

are treated as literal days, and the whole prophecy is applied to

the times of Antiochus Epiphanes. Such an exposition rests upon

no sound basis. The following facts are of interest in this con-

nection:

"Several copies of the Septuagint read twenty-four hundred

clays; but this reading is evidently spurious,''as several of the best

and oldest manuscripts of the Septuagint have twenty-three hun-

dred instead of twenty-four hundred. One of the manuscripts al-

luded to is the Codex Alexandrinus, supposed to have been written

as early as the fourth or fifth century. In the Complutensian Poly-

glot, printed at Alcala in 1517, and the Antwerp Polyglot, printed

in 1570, it is twenty-three hundred. Theodoret, who flourished in

the fourth century, reads so in his copy of the Septuagint. The

various reading of twenty-two hundred days, which Jerome says

existed in some manuscripts in his time, merits no attention, as

only two of these manuscripts have come down to us."

The interpretation which accepts twenty-two hundred as the

genuine reading on the authority of Jerome, and makes this a

period of eleven hundred literal days, utterly fails to apply this

period to any events in the time Antiochus which would indicate a

fulfilment of the prophecy.

SA BB

ATH-sc

II:001.A LESSON QUARTERLY



LESSON

—E1

Further Interpretation of Mt Vision

of the Twenty-Three Hundred Days

MAY 3, 1913

Questions

Very soon after the vision concerning the sanc-

tuary service, recorded in the eighth chapter of Daniel,

had been given to the prophet Daniel, what did he learn

from the prophecies? Dan. 9: 1, 2. Note 1.

In what prophecy was the Babylonish captivity

foretold ? Jer. 25 : 8-11. Note 2.

What did the nearness of the time of the restora-

tion of Jerusalem lead the prophet to do ? Dan. 9 : 3.

Note 3.

In his prayer, what cause did Daniel assign as

the real explanation of the calamities which had come

upon Israel? Verse 11.

What special request did the prophet make ?

Verse 16, first part.

What reason did he give for this request ? Same

verse, last part.

In urging this request further, what shows that

Daniel had in mind "the restoration of the sanctuary

service? Verse 17. Note 4.

With what earnest appeal did the prophet close

his prayer? Verse 19.

While Daniel 'was praying, who appeared to turn

his mind to the vision concerning the sanctuary service ?

Verse 21. Note 5.

10.

With what statement did Gabriel begin his in-



SA BBATH-SCHOOL LESSON QUARTERLY

struction to Daniel•? Verse 22, Compare Dan. 8: 16.

Note 6.

11.

To what was Daniel's attention specifically di-

rected ? Verse 23. Note 7.

12.

During what portion of the twenty-three hun-

dred years of the vision did Gabriel say that the Jews

would continue as the special people of God? Verse 24,

first part. Note. 8.

13.

What six things did Gabriel say would be ac-

complished in this period? Same verse, last part. -

Note 9.

14.

What commandment did Gabriel then mention

as marking the commencement of this period? Verse

first part. Note 1.0.

15.

How many years would cover the time from the

going forth of this commandment to the appearance of

the Messiah ? Same verse, last part. Note 11.

16.

What would happen after the close of this

period

? Verse 26, first part.

17.

In what words was another destruction of Jeru-

salem and the earthly sanctuary foretold ? Same verse,

last part.

18.

In the midst of the last of the seventy weeks,

what would the Messiah do? Verse 27, first part.

Note 12,

19.

How definitely was the utter overthrow of Jeru-

salem foretold ? Same verse, last part. Note .13.

Notes

1. A part of the vision recorded in the eighth chapter' of Daniel

was explained in such language as to make it perfectly intelligible.

See Dan. 8:20-22. But that portion of the vision which dealt with

S ABB AT ET-SCHOOL LESSON QUARTERLY



the sanctuary and its cleansing was more obscure, and was not

understood by the prophet. Dan. 8:27. As a direct result of this

vision, and. with the evident object of obtaining more light upon

God's purpose concerning the restoration of the sanctuary, Daniel

began to search the prophecies, and found that the time for the

restoration of the sanctuary at Jerusalem was just at hand. There

is therefore the very closest connection between his prayer and the

instruction given in response to it, and the vision of the eighth

chapter. The time of these two events was doubtless in the same

year, as the vision was given "in the third year of the reign of

king Belshazzar" (Dan. 8:1), the year in which Babylon was

destroyed, and Daniel's prayer was offered "in the first year of

Darius" (Dan. 9:1), the next ruler of Babylon. Dan. 5:31.

From the writings of another prophet, Daniel learned con-

cerning the nearness of the restoration of Jerusalem and the

sanctuary service. This suggests that what has been revealed

through one prophet is sufficient guidance and authority even for

another prophet, and that a new revelation of the same thing is

not necessary.

Daniel knew that it was transgression which had brought

the overthrow of Jerusalem and the interruption of the sanctuary

service; and he fully understood that in order for the people to

cooperate with God's purpose, as announced in the prophecy of

Jeremiah, to restore the city and the sanctuary, there must be

the confession of sin and the putting of it away, and a new

consecration to the service of God. Although Daniel had re-

mained faithful to God throughout the long period of captivity,

and special tokens of the divine favor had been shown him, yet he

included himself among those who should make the most humble

confession of sin.

Inasmuch as the vision concerning the sanctuary and its

cleansing was not understood, and no explanation whatever was

given of the period of time at the end of which the sanctuary

was to be cleansed. Daniel may have attempted to apply the vision

to the sanctuary which was then desolate. At all events, his mind

was directed by the vision to the question of the restoration of the

sanctuary; and finding that the time of restoration was near, he

presented before the Lord, in his prayer, the desolate condition .of

the sanctuary, and earnestly asked that divine favor might be

shown toward it.

The same interpreter who had been commanded to make

Daniel "understand the vision,'' and who had not yet fully car-

ried out this instruction, appears again to the prophet. This is

another link which connects the instruction in this chapter with

the vision of the former chapter.

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SABBATII-SCHOOL LESSON QUARTERLY

The instruction given to Gabriel was, "Make this man to

understand the visioz." That this commission had not been fully

executed is shown by the statement in Dan. 8:27. The "under-

standing" which Gabriel is now to give is therefore a further un-

derstanding of the vision of the eighth chapter.

In order that Daniel may know that the instruction which

Gabriel is to give him at this time does not apply simply to the

restoration of the earthly sanctuary concerning which he has just

been praying, his attention is turned directly to the vision by the

command, "Understand the vision." (Revised Version.) This

shows conclusively that what follows is a further explanation of

the vision of the eighth chapter.

Taking up the explanation of the vision where be left it in

the former interview, Gabriel informs Daniel that the first four

hundred and ninety prophetic days, or literal years, of the twenty-

three hundred prophetic days, or literal years, are assigned to

the people of the Jews. At the end of that period their special

sanctuary service had become so perverted that it shut away the

truths of salvation from the people, instead of revealing them.

Jerusalem and the sanctuary were destroyed and the service was

taken away by the king of Babylon. When, after its restoration, the

same thing would occur again, and to such an extent that when He

who was the author of the sanctuary service and whose work was

typified by it, appeared among them, they rejected Him, then the

sanctuary service was taken from them never to be restored, their

house was left to them desolate, and they lost their place as the

special channels of light and salvation to the world. Four hundred

and ninety years from the restoration from the Babylonish cap-

tivity would extend to that time of rejection. While Daniel's mind

was upon the period of seventy years, mentioned by the prophet

Jeremiah, a period seven times as long is revealed to him, a period

equal to ten jubilee periods. Lev. 25:8, 9. This is the first portion

of that lone prophetic period of twenty-three hundred years, cover-

ing the remaining time during which the ministry of the earthly

sanctuary would be accepted of God, and so extending to the time

of the rejection of the people to whom this sanctuary service had

been especially committed. See Born. 9 :3, 4.

From the nature of the things mentioned in verse 24, it is

plain that the sanctuary service is under consideration. In the

last week of the seventy weeks, the earthly sanctuary service is

taken away by the offering of the true Sacrifice.

10.

A royal decree, the time of which can be definitely deter-

mined, marked the beginning of the seventy weeks, or four hundred

and ninety years, and therefore the beginning of the twenty-three

hundred days, or twenty-three hundred years. This decree and its

time will be studied later.

SABBAT t-SOF1001., LESSON QUARTERLY



11.,The period of seventy weeks is divided into three portions,

— seven weeks, threescore and two weeks, and. one week. The

seven weeks, or forty-nine years, covered the time during which

Jerusalem was being rebuilt; sixty-two weeks, or four hundred and

thirty-four years, would- extend from the completion of that work

to the anointing, or baptism, of the Messiah; and one more week,

or seven years, would reach to the rejection of the Jews and the

turning to the gentiles.

12.

Inasmuch as the events mentioned in this instruction are

being considered from the standpoint of the sanctuary and its

service, it is fitting that the death of the Messiah should be fore-

told not only by the statement that He should "be cut off"

(verse 26), but also by the further statement, "He shall cause the

sacrifice and the oblation to cease." This is the final taking away

of the typical sanctuary service.

13.

While the destruction of Jerusalem does not occur within

the period of the four hundred and ninety years, yet there is such

a close connection between the rejection of the Messiah, the taking

away of the typical sanctuary service and the rejection of the

Jews as the special people of .God, and the overthrow of Jerusalem,

that the prophetic view is carried forward to that event.

LESSON VI — The Great Prophetic Period and Its

Application in History

MAY 10, 1913

Questions

What commandment marks the commencement of

the seventy weeks (four hundred ninety years), and

therefore determines the commencement of the two

thousand three hundred days (years) ? Dan. 9 : 24, 25.

Note 1.

What was the first step in the going forth of this

commandment ? Ezra 1 1-4. Note 2.

What prophecy was thus fulfilled ? Isa. 44 : 28.

After the work commenced under the decree of

Cyrus had ceased (Ezra 4 : 24) , what second step was

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SABBATH-SCHOOL, LESSON QUARTERLY

taken in the going forth of this commandment? Ezra

6: 6-12. Note 3.

What was the third and final step in the going

forth of this commandment? Ezra 7 : 11-26.

What authority was conferred by this decree of

Artaxerxes which was necessary for the restoration of

Jerusalem ? Verses 25, 26. Note 4.

What statement shows that this threefold decree

was regarded as one decree? Ezra 6: 14. Note 5.

When therefore did "the commandment to re-

store and to build Jerusalem " go forth ? Ezra 7 : 7.

Note 6.

According to accepted chronology, when was "the

seventh year of Artaxerxes the king"?

Ans.— B. c.

457.

10.

As the two thousand three hundred years com-

menced in

c. 457, when would they end?

Ans.—

A. D.

1844. Note 7.

11.

To-what group of events does the first period of

seventy weeks, or four hundred ninety years, extend ?

Ans.—

To the appearance and rejection of the Messiah,

and the taking away of the typical sanctuary service,

and to Christ's ministry in the first apartment of the

heavenly sanctuary.

12.

To what group of events does the whole period

of two thousand three hundred years extend? Ans.—

To the restoration of the truth concerning the true

sanctuary service, and the ministry of Christ in the

second apartment of the heavenly sanctuary.

13.

How many parts were there of "the command-

ment to restore and to build Jerusalem" after the close

of the captivity in ancient Babylon ? Ezra 6 : 14.

SABBATH-SCHOOL LESSON QUARTERLY

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14.

How many parts are there of the message to

restore and to build modern Jerusalem after the close

of the captivity in modern Babylon ? Rev. 14 : 6-12.

Compare Acts 15: 13-16. Note 8.

15.

What is a distinguishing feature of both move-

ments I

Ans.—

The restoration of the sanctuary serv-

ice to the people. Note 9.

16.

As the result of losing Christ out of the sanc-

tuary service, and their rejection of Him who was

typified in the service, what calamity came upon the

Jewish people in *the generation following the close of

the four hundred ninety years? Dan. 9: 26. Compare

Matt. 23 : 37 to 24 : 2.

17.

What will be the parallel to this experience?

Ans.—

The utter ruin of the world in the generation

following the rejection of the threefold message con-

cerning the second advent of the Messiah, which in-

cludes the warning concerning the worship of the beast

and his image, and the light concerning the true and

the false mediatorial system.

Notes

After the vision concerning the treading down of the sanc-

tuary, Daniel prayed for the restoration of the city and the sanc-

tuary. In response to this prayer, he was assured that there

would be a decree for their restoration, and that this would mark

the commencement of the long period mentioned in the vision.

There is a clear parallel between the movement to restore

and to build literal Jerusalem after the captivity in ancient Baby-

lon, and the movement to restore and to build spiritual Jerusalem

after the long period of captivity in modern Babylon. The work

is progressive in both cases. The decree of Cyrus set the people

free to leave Babylon;- the decree of Darius confirmed this action;

and the decree of Artaxerxes provided for carrying the work to its

completion and for the restoration of civil authority. These de-

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SABBATH-SCHOOL

LESON QUARTERLY

trees correspond to the three steps in the development of the

advent message.

The decree of Darius was not an independent command-

ment, but simply a confirmation of the decree of Cyrus, in order

that the work which had been hindered might proceed.

"The third decree was issued in the seventh year of Artax-

erxes Longimanus B.C. 457), and is given in Ezra 7. Its im-

portance lies in the fact that Ezra received the royal permission

not only to rebuild the temple, but to reimpose upon the people the

Levitical law, and to appoint magistrates to judge offenders, with

authority to punish evil-doers with fines and imprisonment, by

banishment or death. On account of Ezra's investment with such

quasi-regal authority, and the restoration he effected of the Jew-

ish state and religion, and the care afterwards bestowed upon the

sacred books of the nation, Ezra has ever been viewed as a second

Moses."—"Daniel

and His Prophecies," Wrig

t, page 280.

Just as the preaching of John the Baptist, the preaching of

Christ, and the preaching of His disciples constituted one move-

ment at the close of the four hundred and ninety years, and as the

first, second, and third angels' messages constitute one movement at

the close of the two thousand three hundred years, so the decrees

of Cyrus, Darius, and Artaxerxes constitute one movement at the

commencement of the four hundred and ninety years and the

two thousand three hundred years.

The date of the commandment is reckoned from the time

when the decree had fully gone forth, which was in the seventh

year of Artaxerxes Longimanus, king of Persia, the son of

Xerxes I.

It requires four hundred and fifty-seven full years before

Christ and one thousand eight hundred and forty-three full years

after Christ to make the period of two thousand three hundred

years; but the decree of Artaxerxes went forth in the year 457,

and therefore the termination of the period would be after the

close of the year 1843, that is, in the year 1844.

In giving the decision in the council at Jerusalem, men-

tioned in the fifteenth chapter of Acts, the apostle James de-

clared that the prophecy of Amos concerning the rebuilding of the

tabernacle of David was fulfilled in preaching the gospel to the

gentiles and making them a part of the church, the house of God.

Compare Ps. 147:2. In the same way the final proclamation of the

gospel in the threefold message to all the world will rebuild

spiritual Jerusalem after the much longer period of captivity in

modern Babylon. In the final building up of Jerusalem, the false

SABBATH-SCHOOL .LESSON QUARTERLY

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system of the papacy must be exposed, and the work of Christ

in the final work of mediation must be made known. This will

announce the cleansing of the sanctuary and all that accom-

panies it.

9. In the rebuilding of spiritual Jerusalem under this three-

fold message, the great truths which cluster about the sanctuary

and its cleansing constitute the central features. "The subject

of the sanctuary was the key which unlocked the mystery of the

disappointment of 1844. It opened to view a complete system of

truth, connected and harmonious, showing that God's hand had

directed the great advent movement, and revealing present duty

as it brought to light the position and work of His people."—

Great .Controversy," page 453.

The great prophetic period of two thousand three hundred years

spanned the time from the movement to rebuild ancient Jerusalem

and to restore the typical sanctuary service, after the ancient Baby-

lonish captivity, to the movement to rebuild spiritual Jerusalem and

to restore the real sanctuary service to the knowledge and expe-

rience of the people after the modern Babylonish captivity. This

explains why a long period, commencing a.c. 457, was used in the

vision concerning the restoration of the sanctuary, and emphasizes

the fact already stated, that the inquiry "How long," better

rendered "Till when," had reference to the terminus of the

period of the two thousand three hundred years.

LESSON VII — God Manifest in

the Flesh

MAY 17, 1913

Questions

What was God's purpose in asking the people to

make Him a sanctuary? Ex. 25 : 8.

What great event was thus foreshadowed? John

1: 14. Note 1.

In harmony with this wonderful truth, the in-

dwelling of God in the flesh, what are Christians

called ? 2 Cor. 6 : 16.

In what similar language did God describe His

presence in the typical sanctuary? 2 Sam. 7: 5, 6.

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SABBAT LI-SCI1001,

LESSON QUATiTERIN

How was the presence of God manifested at the

opening of the service in the typical sanctuary? Ex.

40 : 34, 35.

How was the presence of God manifested at the

opening of the service in the temple built by Solomon?

2 Chron. 7: 1, 2.

Upon what work did Christ enter after His as-

cension to heaven? Mark 16 : 19 ; Heb. 8: 1, 2.

How was the presence of God manifested on the

day of Pentecost? Acts 2 : 2-4. Note 2.

In what statement did the apostle Peter, in his

discourse, indicate that 'this outpouring of the Holy

Spirit was due to the ministry of Christ in the heav-

enly sanctuary ? Verses 32, 33. Note 3.

10.

What was the result of this ministry? Verse 41.

11.

What prophecy was then fulfilled? Joel 2 : 28,

29. Compare Acts 2: 16.

12.

In the land of Palestine, what was necessary in

order that a good harvest might be assured? James 5 : 7.

13.

In what prophecy is a spiritual application given

to this fact? Joel 2: 23.

14.

When was the former rain received?

Ans.— In

the preaching of the gospel of the first advent in con-

nection with the commencement of Christ's mediation

in the heavenly sanctuary.

15.

When is the-latter rain to be received?

Ans.—

In preaching the gospel of the second advent in con-

nection with the close of Christ's mediation in the

heavenly sanctuary.

16.

What is this manifestation of God in the flesh

declared to be? 1 Tim. 3: 16.

SABBATH-SCHOOL LESSON QUARTERLY



17.

What was the teaching of ancient Babylon con-

cerning this central truth of Christianity? Dan. 2: 11.

Note 4.

18.

What is the teaching of modern Babylon con-

cerning this same fundamental doctrine?

Ans.—By

the dogma of the immaculate conception of the virgin

Mary, Rome teaches that the mother of Jesus was pre-

served from the stain of original sin, and that she had

sinless flesh. Consequently she was separated from the

rest of humanity. As the result of this separation of

Jesus from sinful flesh, the Roman priesthood has been

instituted in order that there may be some one to

mediate between Christ and the sinner: Note 5.

19.

What is that system called which thus shuts

out God from dwelling in the flesh through the media-

tion of Christ ? 2 Thess. 2 : 7.

20.

What is the best answer to this false mystery?

Col. 1 : 26, 27.

Notes

"That temple, erected for the abode of the divine presence,

was designed to be an object-lesson for Israel and for the world.

_From eternal ages it was God's purpose that every created being,

from the bright and holy seraph to man, should be a temple for

the indwelling of the Creator. Because of sin, humanity ceased

to be a temple for God. Darkened and defiled by evil, the heart

of man no longer revealed the glory of the Divine One. But by

the incarnation of the Son of God, the purpose of Heaven is ful-

filled. God dwells in humanity, and through saving grace the

heart of man becomes again His temple. God designed that the

temple at Jerusalem should be a continual witness to the high des-

tiny open to every

soul."—"Desire of Ages," page 161.

The purpose of God in the sanctuary is repeatedly made

manifest. He wishes to dwell with His people, and this fellow.

ship with Him is made real through the mediation of Christ, His

Son. The typical sanctuary and its services constituted a great

object-lesson, representing this mediatorial work of Christ, which

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SABBATII-SCHOOL LESSON QUA RTEdLY

involved the incarnation. In order to enforce the lesson intended.

there were special manifestations of the presence of God when

the services were inaugurated in the tabernacle, in the temple,

and in the heavenly sanctuary.

Being filled with the Holy Spirit, the apostle Peter saw

Jesus at the right hand of God in the heavens. This was the place

of power (Luke 22:69) and of ministry (Heb. 8:1, 2). The

sanctuary is the place from which come help and strength (Ps.

20:1, 2), and this help and strength are ministered by minister-

ing the Holy Spirit.

In the creed of ancient Babylon, the central truth of Chris-

tianity, that truth which God designed to teach in the sanctuary

and its services, was openly denied. This is characteristic of

pagan religions in general. They know nothing of the love which

sacrifices for humanity, and that personal fellowship which is

brought about by God humbling Himself to dwell with the con-

trite. Isa. 57:15. Their whole thought is to appease anger and

to ward off calamities.

"Disbelief in the immaculate conception of the blessed

virgin Mary would imply belief in the following revolting con-

sequences; namely, that He who is holiness itself, and has an

infinite horror of sin, took human nature from a corrupt human

source, whilst He might have taken it from an incorrupt one; . . .

that the divine Person drew the precious blood of His humanity

from a source which was not from the first immaculate, whilst He

might have preserved it immaculate. .



. Who can believe that,

it being in the power of God the Son to prepare a spotless holy

temple wherein to dwell incarnate for nine months,

He preferred

to have one which had been first profaned by the stain of original

sin?"—"Catholic Belief" (a Roman Catholic publication), pages

217, 218.

"God the Son, by assuming this perfect human nature, which

He took from the blessed virgin, was born in the flesh."—

Id.,

page 208.

Thus by shutting Christ away from the same flesh and blood

which we have (compare Heb. 2:14), modern Babylon really denies

the vital truth of Christianity, although pretending to teach it.

Such is "the mystery of iniquity."

SABBATH-SCHOOL LESSON QUARTERLY

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LESSON VIII --The Blessing Ministered from the

Sanctuary

MAY 24, 1913

Questions

What assurance did the Lord give to Solomon con-

cerning the temple which he had built? 2 Chron. 7: 16.

What was the sanctuary therefore called?

Ps. 74 : 7.

What protection was afforded by the name of

the Lord in His sanctuary ? Ps. 20 : 1, 2. Compare

Prov. 18 : 10.

What became the symbol of the presence of God

with His people? 1 Sam. 4: 21, 22. Compare Ex. 25:

21, 22 ; Ps. 99 : 1. Note 1.

What was preached to the people through the

sanctuary and its services? Heb. 4: 2, first clause;

9 : 8, 9.

What is the gospel declared to be? Rom. 1 : 16.

What connection was established between the

power to save. from sin, ministered in the service of the

sanctuary, and the prosperity of the kingdom of Israel?

2 Chron. 6 : 34, 35 ; 7 : 17, 18.

When the people turned away from the salvation

from sin revealed in the sanctuary and its services.

what happened to both the people and the sanctuary?

2 Chron. 7: 19-22.

When the people put their trust in the ark of

the covenant as an outward symbol, having lost the

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SABBATH-SCHOOL LESSON QUARTERLY

presence and power of God, what was the result ?

I Sam. 4: 1-11.

10.

What shows the extent to which the people had

apostatized from God before they were carried away to

Babylon? Jer. 7 : 8-11. Compare 2 Chron. 33 : 4-7.

11.

What relation was there between this apostasy,

and the destruction of Jerusalem and the temple, and

the captivity ? Jer. 7 : 13-15.

12.

What shows that the same conditions again pre-

vailed at the time of the first advent ? Matt. 21: 12, 13.

13.

With what statement and with what action did

Jesus teach that when He was not recognized in the

temple and its services, the temple was desolate in the

sight of God ? Matt. 23 : 38 ; 24 : 1, first clause. Note 2.

14.

In what prophecy of the New Testament is mod-

ern Babylon described as setting aside the mediation of

Christ ? 2 Thess. 2 : 3, 4. Note 3.

15.

In the great revival under King Josiah, what

was restored ? 2 Chron. 34 : 8; 35 : 1, 2, 10, 16.

16.

After the close of the captivity in Babylon,

what was restored ? Ezra 6 : 16, 18.

17.

What prophecy indicates that the truth of the

sanctuary service would again be restored to the people

of God after the close of the captivity in modern Baby-

lon ? Dan. 8 : 13, 14. Note 4.

Notes

The ark which contained the law of God, the transcript of

His character, very fittingly became the symbol of His presence

with His people. Read Joshua 3:14-17; 6:8-13.

Jesus, who was Himself the author of the temple service,

and the one to whom it all pointed, was the glory of the temple.

When His sacrifice

and

His merits and His righteousness were not

S NEB ATH-SC [TOOL LESSON QUARTERLY

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recognized and acknowledged in the service of the sanctuary or

the temple, then the place was desolate in the eyes of God, no

matter how beautiful the building or how elaborate the ritual

service.

3. Ancient Babylon and the Romans took away the typical

service by destroying the temple:) Modern Babylon set aside the

real service, or the mediation of Christ, by ignoring the work of

the great High Priest in the heavenly sanctuary, and by substi-

tuting another priesthood and another sacrifice in place of the true.

In neither case were real Christians prevented from communing

with God and receiving pardon for sin, but many were turned

away from the true worship of God to a false worship.

"It is only necessary to run over the books of the Old Testa-

ment, especially Exodus, Leviticus, and Deuteronomy, to establish

the fact that the Jewish church, called by, the evangelists and the

apostles the

shadow

and the

figure

of the Christian society, can in

fact be the shadow and figure of the Catholic Church alone. In

the Jewish system there is one visible head, Moses, continuing to

live on in the sovereign pontiffs, the successive high priests, who

sat in his chair. This head presides over a complete hierarchy, to

which entire obedience is due under the severest penalties. These

priests teach with authority, explain the law, preserve the tradi-

tions, maintain the practise of morality, pray and offer sacrifices,—

in a word, govern the religious society. In these features, who

can not recognize Jesus Christ still living for the government of

the Catholic Church in Peter and his successors, the Roman pon-

tiffs presiding over the whole ecclesiastical hierarchy, over the

authority, the consecration and functions of the priests of the new

law? If Christ is come 'not to destroy the law, but to carry it

out to perfection,' all that is imperfect in the synagogue ought to

be perfect in the church : high priesthood, sacraments, sacrifices,

etc., etc. This perfection of the law we perceive throughout the

Catholic system.

'—"Catholic Doctrine as Defined by the Council

of Trent," 1869, page 62, Rev. A. Nampon, S. J.; Peter F. Cun-

ningham, Catholic bookseller, 216 South Third Street, Philadelphia.

''Few of us have ever grasped the full significance of sacerdo-

talism as a papal device. It puts the priest between the soul and

all else, even God, at every stage of development, in the most

ingenious and subtle system ever imagined. First of all, it controls

wedlock, coming between the man and the woman, to determine

whom each shall wed, in the interests of the church. Then when

offspring come, it puts the priest between the infant and its in-

grafting into the church in baptism; subsequently between the

child and the word of God, in catechetical instruction; between the

sinner and the absolution, in the confessional; between the com-

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SABBATH-SCHOOL LESSON QUARTERLY

municant and the mystic wafer, in the mass; between the candidate

and the gift of the Spirit, in confirmation; between the man and

the ministry, in ordination; between the dying and his hereafter,

in extreme unction; and, even beyond death, follows the soul into

purgatory, in masses for the dead. From cradle to grave, and

even afterWard, there is alwayA a human mediator to interpose;

and this alone accounts for the marvelous power of the priesthood,

wherever this internal tribunal holds sway."—Rev.

• A. 1'. Pier-

son, in the "Missionary Review of the World,"

July,

1908.

4. The inquiry in Dan. 8:13 as to the limit of the period of

treading down the sanctuary and the host is answered by the

words, "Unto two thousand and three hundred days [years]."

Then follows the further statement that "then shall the sanctu-

ary be cleansed." The restoration of the sanctuary service to

the knowledge and experience of the people, and the cleansing of

the sanctuary; occur at the same time.

LESSON IX — The Cleansing of the Sanctuary

MAY 31, 1913

Questions

At the sounding of the seventh trumpet, what

announcement was made by "the four and twenty

elders"? Rev. 11 : 18.

What indicates that,during the sounding of this

trumpet, the mediation of Christ is carried forward

in the most holy place of the heavenly sanctuary? Verse

19. Note 1.

In the final proclamation of the gospel, what

special reason is given for urging all to fear God and

give glory to Him ? Rev. 14 : 6, 7.

What view of the judgment was given to the

prophet Daniel? Dan. 7: 9, 10.

What further particulars are given concerning

this judgment scene? Verse 13.

SABBATH-SCHOOL LESSON QUARTERLY



What other prophetic view of the judgment con-

nects it with the heavenly sanctuary? Mal. 3 : 1-3.

Note 2.

In the typical service, how often did the high

priest go into the mast holy place of the sanctuary?

Heb. 9:3, 7.

What was this day called, and what was done on

this day ? Lev. 16: 29, 30, 34.

What was done for the sanctuary on this day?

Verses 15, 16.

10.

What prophecy determines the time for the anti-

typical day of atonement, for the final 'judgment, and

for the cleansing of the heavenly sanctuary? Dan.

8: 13, 14. Note 3.

11.

Of how much importance was it that the people

should know the time for the cleansing of the earthly

sanctuary? Lev. 23: 27-29. Note 4.

12.

During the time of the judgment and the cleans-

ing of the heavenly sanctuary, what gospel message is

proclaimed to all the world? Rev. 14: 6-12.

13.

What constitutes a part of this message?

Rev. 14 : 8.

14.

What indicates that this part of this message is

to he given with great power before the work closes?

Rev. 18 : 1-3.

15.

What call is made to all the true people of

God? Verses 4, 5.

16.

While the cleansing of the sanctuary in heaven

is going on, what corresponding work must be done

on earth? Ans.— The cleansing of the church. Com-

pare Eph. 5: 25-27 ; and 1 John 1 : 9. Note 5.

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,,1313A.T:E-I-SCHOOL LESSON QUARTERLY

Notes

The ark of the covenant was in the most holy place of the

sanctuary (Heb. 9:3, 4), and was invisible while the ministration

was being carried forward in the holy place. That it became

visible when the temple was opened under the sounding of the

seventh angel, shows that the ministration had been transferred

from the first to the second apartment of the heavenly sanctuary.

The coming to the temple mentioned in this scripture, and

the coming of the. Son of man to the Ancient of days, mentioned

in Dan. 7:13, are the same. This is clear from the connection,

which shows that in both cases the judgment is under consideration.

The time of the judgment was definitely determined in the

councils of heaven. Acts 17:30, 31. When that time arrived, a

world-wide message was to be given which would make the fact

known to all. Rev. 14:6, 7. The judgment is closely connected

with the mediatorial work of Christ in the heavenly sanctuary, and

constitutes the closing feature of that work. In order that the

believers may enter in by faith with their High Priest into the

most holy place of the heavenly sanctuary, the knowledge of His

mediation in their behalf is restored to them after the long period

during which it is shut away from them by the false system of

mediation, while "that man of sin" occupies the temple of God

and attempts to take the place of God. At the close, therefore,

of the twenty-three hundred years of the prophecy, a message is

given which announces that "the hour of His judgment is come,"

and at the same time exposes the work of the papacy, and directs

the attention of the people to the mediation of Christ in the most

holy place of the heavenly sanctuary as His final work for sin and

sinners before He comes in the clouds of heaven.

"In the typical service, when the high priest entered the

most holy place, all Israel were required to gather about the

sanctuary, and in the most solemn manner humble their souls

before God, that they might receive the pardon of their sins, and

not be cut off from the congregation. How much more essential

in this antitypical day of atonement that we understand the work

of our High Priest, and know what duties are required of us."—

Great Controversy," page

431.

"The subject of the sanctuary and the investigative judgment

should be clearly understood by the people of God. All need a

knowledge for themselves of the position and work of their great

High Priest. Otherwise, it will be impossible for them to exercise

the faith which is essential at this time, or to occupy the position

which God designs them to fill. . . .

" We are now living in the great day of atonement. In the

typical service, while the high priest was making the atonement

SABBATH-SCHOOL LESSON QUARTERLY



for Israel, all were required to afflict their souls by repentance of

sin and humiliation before the Lord, lest they be cut off from

among the people. In like manner, all who would have their

names retained in the book of life, should now, in the few re-

maining days of their probation, afflict their souls before God by

sorrow for sin, and true repentance."—

Id., pages 488-490.

5. "While the investigative judgment is going forward in

heaven, while the sins of penitent believers are being removed

froth the sanctuary, there is to be a special work of purification, of

putting away of sin, among God 's people upon earth. This work

is more clearly presented in the messages of Revelation 14."—

Id., page 425.

LESSON X — The Sanctuary and the Sabbath

JUNE 7, 1913

Questions

What reason is given for setting apart the seventh

day as the Sabbath? Ex. 20 : 11.

What did the Lord declare the Sabbath to be ?

Ex. 31 : 16, 17.

After the Lord had sanctified the Sabbath, of

what did it become a sign to the people ? Eze. 20 : 12.

Note 1.

What other term is applied to this same process

of sanctification? 2 Cor. 5 : 17, R.V., margin. Note 2.

What was present to act a part in the original

creation? Gen. 1: 2, last clause.

What is the transforming agency in the new

creation ? 2 Cor. 3 : 18. Note 3.

From what place and by whom is the renewing

Spirit ministered ? Acts 2 : 32, 33; Heb. 8 : 1, 2. Note 4.

Into whose hands were saints, times, and the law



SABBATH-SCHOOL LESSON QUARTERLY

given for a limited period) Dan. 7 : 24, 25. Note 5.

As a result of this, what marked change was made

in the law of God by the papacy?

Ans.—

The Sab-

bath, which was the sign of the renewing power of the

Spirit of God ministered by our great High Priest from

the heavenly sanctuary, was changed to the first day

of the week, and became the sign of the power of the

papacy. See any standard Roman Catholic catechism

for proof of this answer.

10.

What prophecy refers to the restoration of God's

Sabbath in the last days ? Isa. 56: 1, 2 ; 58: 12-14.

11.

What prophecy marks the time for the restoraL

tion of the full gospel message? Dan. 8: 13, 14. Note 6.

12.

In the final proclamation of the gospel, the mes-

sage against the beast and his image, what two great

reforms must necessarily be joined together?

Ans.—

The restoration of the knowledge of the true Sabbath

and of the mediation of Christ in the heavenly

sanctuary.

Notes

At the close of the original creation, ''God blessed the

seventh day, and sanctified it.'



Gen. 2:3. He then made it a

sign of His creative power working to sanctify the people by a new

creation. Inasmuch as the original creation is regarded as a

birth (Ps. 90:1, 2, B.Y., margin), the Sabbath thus becomes the

sign of the new birth. John 3:3.

"Sanctification" and "new creation" are merely different

terms applied to the same process. Only that power through which

the world was created can accomplish this work. The sign of that

power is the seventh-day Sabbath.

That the Word of God and the Spirit of God are inseparable

in the creative work is shown in Ps. 33:6, where they are joined

together. Compare Job 33:4 and 26:13. So it is also in the new

creation. Compare 1 Peter 1:23 and John 3:5.

When Jesus " was received up into heaven, and sat on the

right hand of God" (Mark 16:19), He entered upon His work as

SABBATH-SCHOOL LESSON QUARTERLY



priest in the heavenly sanctuary, and this was marked by a special

outpouring of the Spirit upon the day of Pentecost. This indicates

that the blessing of the Spirit is ministered to us by our High

Priest in the heavenly sanctuary.

As a political power, the papacy persecuted the people of ,

God, and changed "the law" (R.V.), enforcing the observance of

another day as the Sabbath in place of the Sabbath of the Lord.

Through its domination over the kingdoms of this world, the

papacy was able to accomplish these results.

The end of the twenty-three hundred years is the time of

blessing for those who refuse to acknowledge the power of the

papacy, and who, believing these prophecies of Daniel, are con-

fident that the time of its complete overthrow is just at hand. It

only remains to give the final warning message, and then the tri-

umph of God's people, after the centuries of oppression by "that

man of sin," will be complete. Blessed are they who have a part

in that closing work.

LESSON XI — The Meaning of Christ's Ministry for Us

JUNE 14, 1913

Questions

As the basis of His mediatorial service in behalf

of man, what did Christ do ? Eph. 5 : 2.

What kind of sacrifice did Christ make in behalf

of sinners ? Heb. 10 : 12. Note 1.

What statement shows that His mediatorial sere=

ice is a continual service ? Heb. 7 : 24, 25. Note 2.

Having accepted the sacrifice which Christ has

made for us, what are we exhorted to do ? Rom. 12 : 1.

Note 3.

To whom should we look? Heb. 12: 1, 2.

What instruction shows that this service means

obedience to the commandments of God? Dent. 13 : 4.

Note 4.



SABBATH-SCHOOL LESSON QUARTERLY

What promise did the children of Israel make?

Ex. 24: 6, 7.

In what statement is their failure to fulfil this

promise expressed? Heb. 8: 9, last part. Note 5.

•

9. What is the test of true discipleship ? John 8 : 31.

10.

What is one form of this continual service Heb.

13: 15.. Compare 1 Peter 2: 5. Note 6.

11.

Very soon after the vision concerning the sanc-

tuary had appeared to Daniel, to what test was he sub-

jected ? Dan. 6: 4-9.

12.

How did he meet this test? Verse 10.

13.

In what statement did King Darius recognize

Daniel's steadfastness? Verse 16.

14.

When the king came to the den of lions the next

morning, what question did he ask? Verse 20.

15.

What test is to come upon the people of God

under the closing message ? Rev. 13: 15. Note 7.

16.

What will be the proof that they maintain their

steadfastness? Rev. 14 : 12. Note 8.

17.

What shows that this same service will be main-

tained in the heavenly temple of the saved ? Rev. 7 : 15.

18.

What prayer by the psalmist will then be fully

answered ? Ps. 119: 41-44. Note 9.

Notes

1.. The Greek words here rendered "forever" are the same

as are translated "continually" in verse 1 of this chapter. Like

the burnt offering in the typical service, the sacrifice of Christ is

a continual sacrifice.

Our High Priest became such by "the power of an endless

life," and He "continueth ever."

As Christ's sacrifice is shown not simply by His death on

the cross, but also by His ministry in behalf of man, so we are to

give our lives in the sacrifice

of service.

SABBATEI-SCHOOL LESSON QUARTERLY



The true basis of service is found in obeying the command-

ments of God. This can be done, however, only through the media-

torial service of our great High Priest, "the Mediator of a better

covenant," who writes the law in the heart. Heb. 8:10. The

answer to the mediatorial service in the heavenly sanctuary is there-

fore a constant service of praise and obedience on the part of those

who have been made priests on earth.

The children of Israel failed to render the continual service

of obedience, because they did not recognize their need, of the

mediatorial work of Christ, through which alone such obedience

can be rendered. This is an object-lesson for all time.

The sacrifice of praise is not a repetition of a mere form

of words. If the life is not devoted to a continual service, the lan-

guage of praise is a mockery, a formalism which is wholly unac-

ceptable to God.

In the test of the three worthies, mentioned in the second

chapter of Daniel, they were not forbidden to worship the true

God, but were required to render homage to a false god also. This

was in reality the same as denying the true God. See Job 31:

26-28. In the test which came to Daniel, he was forbidden to main-

tain his worship of the true God. The presidents and the satraps

knew that a constant service was demanded of Daniel by "the

law of his God" (Dan. 6:5), and they set themselves to make him

interrupt that service. This twofold test will come upon the peo-

ple of God in the close of the great controversy. They will be re-

quired to render homage to that power which has changed the law

of God, and to disregard the fourth precept of that law.

As Daniel in a time of trial was divinely helped to maintain

his service of the true God, so it will be in the testing time for

God's people just before us. Those who understand the media-

torial work of Christ in the heavenly sanctuary at this time, and

appreciate what it means, will have abundant grace ministered to

them, and will remain steadfast under trial. The word rendered

"patience" in Rev. 14:12, is rendered "steadfastness" in the

margin of the Revised Version. The same word is rendered "pa-

tient continuance" in Rom. 2:7.

The real object of the mediation of Christ is to restore the

supremacy of the law of God in the hearts of men. The climax

will come in "the hour of His judgment," when the message will '

be given throughout the world turning the attention of the people

to the mediation of Christ in the most holy place of the heavenly

sanctuary. Read "Early Writings," the first part of the chapter

entitled "The Third Angel's Message." When this message has

done its work, a people will stand on Mount Zion who will keep

the law of God "continually forever and ever."



SABBATH-SCHOOL LESSON QUARTERLY

LESSON XII — The Everlasting Gospel to the World

JUNE 21, 1913

Questions

What is the gospel ? Rom. 1: 16; 1 Thess. 1: 5.

Note 1.

What further definition is given of the true gos-

pel ? Col. 1: 25-27 ; Eph. 3 : 8, 9.

When will this mystery of God be finished? Rev.

10 : 7. Note 2.

What commission did Jesus give concerning the

proclamation of the gospel? To what extent is it to be

preached ? In what words is Jesus' presence with His

people assured ? How much power is in His hand ?

Matt. 28 : 18-20.

How did the prophet Isaiah speak of those who

proclaim the gospel? Isa. 52 : 7.

What stirring exhortation is given? Verses 1,

2, 10, 11.

What is the gospel to be to the nations? When

will the end come? Matt. 24 : 14.

In what way does the Revelator speak of the gos-

pel? Where is this message to be preached? Rev.

14 : 6. Note 3.

What solemn announcement is made ? Whom are

we exhorted to worship ? Verse 7. Note 4.

10.

What gospel message, following the proclama-

tion of the judgment, is made concerning Babylon?

Verse 8. Compare Rev. 18: 21-23.

11.

What third message of warning is given ? Rev.

14 : 9-11.

SABBATH-SCHOOL LESSON QUARTERLY



12.

How are the people described who are developed

under the proclamation of this threefold message?

Verse 12. Compare Rev. 12 : 17.

13.

By whom were the commandments of God writ-

ten ? On what were they written? .Ex. 31: 18; 32 : 16.

14.

Where was the law placed in the typical sanc-

tuary ? Deut. 10 : 4, 5.

15.

Under the sounding of the seventh trumpet,

what was seen in the heavenly sanctuary, or temple ?

Rev. 11: 19. Note 5.

1.6. What work would this, indicate was in progress ?

Ans.—

The closing priestly service of the second apart-

ment of the sanctuary. Heb. 9 : 7 ; Dan. 8 : 14.

17. When this work is finished, and the Message has

gone to the world, what will follow ? Rev. 14:14.

Notes

In creation we see the power of God manifested in making

and upholding worlds. In the gospel is seen this same power mani-

fested in delivering and saving souls from sin.

This angel is the last in the series of seven trumpets. Un-

der the sounding of the sixth trumpet we are brought down to

A. D.

1840. The seventh trumpet follows; and during the years of

its sounding, the mystery of God, the work of the gospel, will be

finished in the earth, and probation will close.

There is only one

true

gospel. This gospel is everlasting.

It is the same in all ages. " Other " gospels, which are not

real

gospels, have arisen in the world from time to time, but have

passed away. But the gospel of our Lord and Saviour, the mystery

of God, is enduring, or age-lasting.

The judgment and the cleansing of the sanctuary are the

same work. This solemn work began at the end of the twenty-

three hundred days,

A. D.

1844. When this work began in heaven,

a gospel message is heard in the earth announcing this great truth,

and bidding the people to turn from sin, and prepare to meet God.

"I was also shown a sanctuary upon the earth containing

two apartments. It resembled the one in heaven, and I was told

that it was a figure of the heavenly. The furniture of the first



SABBATH-SCHOOL

LESSON QUARTERLY

apartment of the earthly sanctuary was like that in the first apart-

ment of the heavenly. The veil was lifted, and I looked into the

holy of holies, and saw that the furniture was the same as in the

most holy place of the heavenly sanctuary. The priest ministered

in both apartments of the earthly. He went daily into the first

apartment, but entered the most holy only once a year, to cleanse

it from the sins which had been conveyed there. I saw that Jesus

ministered in both apartments of the heavenly sanctuary. The

priests entered into the earthly with the blood of an animal as an

offering for sin. Christ entered into the heavenly sanctuary by

the offering of His own blood. The earthly priests were removed

by death, therefore they could not continue long; but Jesus was

a priest forever. Through the sacrifices and offerings brought to

the earthly sanctuary, the children of Israel were to lay hold of

the merits of a Saviour to come. And in the wisdom of God the

particulars of this work were given us that we might, by looking

back to them, understand the work of Jesus in the heavenly sanc-

tuary.

"As Jesus died on Calvary, He cried, 'It is finished,' and the

veil of the temple was rent in twain, from the top to the bottom.

This was to show that the services of the earthly sanctuary were

forever finished, and that God would no more meet with the priests

in their earthly temple, to accept their sacrifices. The blood of

Jesus was then shed,



ich was to be offered by Himself in the

heavenly sanctuary. As the priest entered the most holy once a

year to cleanse the earthly sanctuary, so Jesus entered the most

holy of the heavenly, at the end of the twenty-three hundred days

of Daniel 8, in 1844, to make a final atonement for all who could

be benefited by His mediation, and thus to cleanse the sanctuary."

—"Early Writings," chapter entitled "The Sanctuary."

LESSON XIII — Review

JUNE 28, 1913

Questions

1. Who is the one Mediator? Where is the Son of

God carrying on His mediatorial work for sin ? Who

has attempted to take His place? Where does he claim

to sit ? What does he profess ? What expression de-

scribes the system which he represents?

SABBATH-SCHOOL LESSON QUARTERLY



What did Nebuchadnezzar call his kingdom ?

What name is given to the modern counterpart of his

kingdom ? What parallel is drawn in the Scriptures

between ancient and modern Babylon ?

What great subject is treated of in Daniel 8 ?

What kingdom is first mentioned in this prophecy? '

What other kingdoms are introduced ? Who was the

first king of Greece? By what is Rome symbolized ?

How is its power described ?

What inquiry and answer did Daniel hear in the

vision of Daniel 8? Did Daniel fully understand this

vision? What command was given to the angel Gabriel?

What connection is there between the vision of

Daniel 8, and Daniel's prayer and the answer to it

recorded in Daniel 9 ? What makes it clear that the

seventy weeks of Daniel 9 and the two thousand three

hundred days of Daniel 8 commence at the same time ?

What events are assigned to the period of the seventy

weeks ? What great catastrophe would occur in the

generation following the close of the seventy weeks?

What threefold decree marked the commencement

of the two thousand three hundred days? When did

this period commence ? To what group of events does

the first division (the seventy weeks) of this period

extend? Of what is the destruction of Jerusalem in

the generation following the close of the seventy weeks

a type?

Why did the Lord request His people to make

Him a sanctuary ? How was His presence manifested

in the earthly sanctuary Upon what work did Christ



SABBATH-SCHOOL LESSON QUARTERLY

enter at His ascension? What manifestation of God's

presence was given at Pentecost?

What was preached to the people through the

sanctuary ? When the people turned away from God,

what happened to the people and the sanctuary? Cite

an illustration.

What was seen in heaven under the sounding of

the seventh trumpet? What view of the judgment was

given to Daniel? When did the high priest go into

the second apartment of the sanctuary For what pur-

pose? When did the judgment begin? By what proph-

ecy is this important event fixed?

10.

Which day is the true Sabbath ? Of what is it

a sign? What work of the Spirit is mentioned ? By

what power has the Sabbath been changed? What

prophecy foretells its restoration?

11.

In response to Christ's sacrifice for us, what

sacrifice are we exhorted to make ? In response to His

continual mediatorial service for us, what service are

we to render ? How is this service to be expressed ?

What service will the redeemed render in the heavenly

kingdom?

12.

Define the gospel. When will the work of the

gospel be finished? Repeat the gospel commission.

What is said of those who publish the gospel? Give

the leading features of the three messages of Revela-

tion 14. Who wrote the ten ociumandments? What was

seen in the temple in heaven?

THE THIRTEENTH SABBATH OFFERING

June 28 is the time for the next thirteenth Sabbath

offering. The General Conference Committee has re-

quested that this offeringbe used for sanitarium work

in India. Remember that in India 300,000,000 souls,

about one fifth of the world's population, are sitting in

the darkness of heathenism. This call is a most urgent

one, and our response should be liberal.

Special Offering, June 28, 1913, for sanitarium work

in India. Remember India's 300,000,000 souls.

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racts in Packages

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zaz5, F the wonderful missionary field opening

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put the year. "I have taken special pains

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what the thinking people of the world

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recently. He continued: " Just the last week I was selling

'Patriarchs and Prophets,' when a lady said to me, 'I do

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asked me in to see his library. I was surprised. The boy

had forty or fifty volumes, most of which took up Bible

subjects, and among them several of our large books. He

pulled out a worn copy of 'Best Stories,' and said, There

is 'the book that started it all.' He had bought it of an

agent seven years ago, and this excellent collection of

books had followed. What might have been the result

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These are only examples of hundreds of experiences

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lady told a worker recently that the "Steps to Christ" she

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An Opening

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week's work with the Home Workers' Prospectus.

The leaders in the book work, representing five union

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•

worthy of their best energies all the year. Will not scores

and hundreds of our home workers join in this resolution,

3 I I I I I I I



I !I I I I I 1 I 1 I I I I 1 I I I I I III



I I 1 II I I I I I I 1 I I I I I I I I I 1 I I I I I I I I I I I I I I I I I I I I I I 1 1 I I



I I I I I I I I I I I I I I I 1 I I I I I I I I I I I I I I I I I I I 1 I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I 1111111 III I [I I I I ifri I I I I 1 I I 1

"Didn't Know It Was at the Door"

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ONSTANTLY we receive let-

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"Enclosed find $5.50 for the

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one year, a copy of 'Heralds of the

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Price 10 cents

The Spirit World and the Future Life.

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Price 10 cents

The Lord's Day the Test of the Ages

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Price 10 cents R-

TheiStruggles of Religious Liberty

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Price 10 cents

Order of your Tract Society

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